• 대한한의학원전학회지
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• 제21권1호
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• pp.183-203
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• 2008

"Uihakdokseogi(醫學讀書記)" is a casual work which mentions Ujaekyeong(尤在涇)'s thoughts on various problems found through extensive studying or in practice. The book does not focus on a single topic, thus the spectrum of the work is broad and is filled with problems which would interest most medical professionals. The major contents of the first volume of "Uihakdokseogi(醫學讀書記)" include differences of view on health preservation, the Five Circuit Phases[五運] and Six Atmospheric Influences[六氣], diseases, and the "Naegyeong(內經)", mentions on errors in transcription , and the gap between certain contents in "Yeongchu(靈樞)" and "Somun(素問)". U[尤在涇] asserts that Eum and Yang(陰陽) in a human should be in harmony as is the Gi(氣) of the sky and earth[天地] is, and that one should live according to the Gi(氣) of the four seasons to live a healthy life. He does not vary largely from the context of other writers on the matter of the Five Circuit Phases [五運] and Six Atmospheric Influences[六氣], and focuses on the concepts of predominant Gi[主氣], guest Gi[客氣], corresponding years[天符] , correlating years[歲會], and Taeeul corresponding years[太乙天符]. He mentions causes, symptoms, and treatments of various diseases such as cough due to asthenia of the viscera, stagnation of Yang(陽), stagnation of Eum(陰), abscess of the stomach, hard abscess of the intestines, upper emaciation, edema of the limbs, inability to raise the limbs, broken thigh, turbid fluid, inversion of Gi(氣) flow, sudden onset of fainting with cold extremities, diarrhea due to disorder of Gi(氣), and malaria. U[尤在涇] also points out faults of "Classic of Acupuncture and Moxibustion[甲乙經]" in the understanding of "Naegyeong(內經)".

• 대한한방소아과학회지
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• 제35권1호
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• pp.63-75
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• 2021

Objectives The purpose of this study is to identify the characteristics of atopic dermatitis patients based on the personal health records (PHR) according to age and Sasang Constitution, and to find basic data for daily life management using the personal health record. Methods We analyzed the characteristics of atopic dermatitis patients based on PHR (symptoms, emotional state, SCORAD Index, five viscera weakness questionnaire, etc.), and Sasang Constitution collected for 6 weeks in 34 patients (or guardians). Results Each item of the SCORAD Index score in children and adolescents showed that children and adolescents have significantly higher edema than adults. However, repeated measurement of the SCORAD Index showed a significant positive improvement over time regardless of age and constitution. In terms of the symptoms of atopic dermatitis, there was a significant correlation between age and swelling, quality of life and effusion, pruritus (itch) and sleep disturbance in relation to the general characteristics of the subject. In the five visceral weakness scores, adults had significantly higher spleen weakness, liver weakness, kidney weakness scores than in children and adolescents. All results showed a high tendency to have a high lung weakness score, which was more pronounced in children and adolescents. Conclusion This study is meaningful to confirm the correlation between SCORAD Index items related to the symptoms of atopic dermatitis, and to identify trends for specific items by ages and Sasang Constitution.

• 한국식품과학회지
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• 제6권4호
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• pp.209-213
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• 1974

저장중에 변색(變色)된 굴통조림의 황변패육부위(黃變貝肉部位, 생식소(生殖巢)) 및 청록색 내장(주로 소화육낭(消化育囊))을 각각 함수(含水) 아세톤으로 추출하여 얻은 색소 물질을 실리카겔 크로마토그라피로 분리하였다. 함수 아세톤으로 추출한 색소 추출액으로 부터 11종 의 황색 (1종), 적색 (1종), 등색 또는 적등색(赤燈色)(5종) 및 녹청(綠靑)(4종) 색소를 분리하고 각각의 가시 부 흡수 스펙트럼을 얻었다. 전자 흡수 스펙트럼 및 몇가지 발색반응(發色反應)에 의하여 함수 아세톤에 의해 추출되는 황갈색(黃褐色) 색소액의 성분을 검토한 결과는 다음과 같다. 즉 청록색색소에 있어서는 물론 대부분의 황등색 색소들도 클로로필 (chlorophyll)의 분해로 유래되었다고 생각되는 포르피린(porphyrin) 유도체이며 일부의 황등색 색소는 carbonyl 원자단을 갖인 캐로틴오이드(carotenoid)로 추정되었다. 특히 피오피틴(pheophytin) a 내지 그 유연체(類緣體)라고 생각되는 밴드 8의 색소와 캐로틴오이드 라 추정되는 밴드 7의 색소가 함량이 높은 주요 색소들이다. 황변패육(黃變貝肉)의 추출물의 크로마토그람이 내장의 추출액의 그것과 정성적으로 유사한 점으로 미루어 보아 패육(貝肉)의 황변물질(黃變物質)은 내장 색소에서 유래되며 이 황갈 변색을 일으키는 phorphyrin 유도체 및 carotenoid 들은 함수 아세톤에 잘 용해되는 성질의 것임을 알수 있었다.

• Journal of Acupuncture Research
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• 제19권4호
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• pp.124-131
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• 2002

Objective : The purpose of this study is to research for the formation of Ohaeng-acupuncture. Methods : I refered to ${\ll}$Classic on Difficulty${\gg}$ (難經), ${\ll}$Ling Shu${\gg}$ (靈樞), ${\ll}$Zhen Jiu Ju Ying${\gg}$ (針灸聚英), ${\ll}$Yi Xue Ru Men${\gg}$ (醫學入門) and annotations were excerpted and record that notied the Ohaeng-acupuncture. Results : The results obtained as follows. 1. ${\ll}$Ling Shu${\gg}$ "Sheng Ze Xie Zhi, Xu Ze Bu Zhi"(盛則瀉之, 虛則補之) united with "Ying Sui Bu Xie"(迎隨補瀉), developed the principle of "Qu Xue" in ${\ll}$Classic on Difficulty${\gg}$. 2. ${\ll}$Classic on Difficulty${\gg}$ explained the interdependent relations, interrestraining relations, the relations of subjugation and reverse restriction in illness condition between the five viscera according to the theory of generation, restriction, subjugation and reverse restriction in five elements. ${\ll}$Classic on Difficulty${\gg}$ united five shu points (五兪穴) with five elements. 3. Zi jing Bu xie according to Xiang Sheng theory is develped from ${\ll}$Classic on Difficulty${\gg}$ "Xu Ze Bu Qu Mu, Shi Ze Xie Qi Zi"(虛則補其母 實則瀉其子) to ${\ll}$Classic on Difficulty${\gg}$ , ${\ll}$Zhen Jiu Ju Ying${\gg}$. 4. Ta jing Bu xie according to Xiang Sheng theory is develped from ${\ll}$Tu Zhu Nan Jing${\gg}$ to ${\ll}$Yi Xue Ru Men${\gg}$. 5. The principle of treatment according to Zi-Ta jing Bu xie based Xiang Ke is develped from ${\ll}$The seventy fifth Difficulty Classic on Difficulty${\gg}$ to Sa Am Do In(舍岩道人).

• 사상체질의학회지
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• 제14권1호
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• pp.51-66
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• 2002

The main purpose of this study is to differentiate Sasang Constitutions of men and women by measuring 5 parts of the body. By the definitions about Four Chos(四焦) in ${\ulcorner}$The Discourse on Viscera and Bowels(臟腑論)${\lrcorner}$, the body is divided into four parts and sets up the five borderlines. They are Top-line, Bosom-line, Stomach-line, Navel-line and Bottom-line. Top-line(第一線) is the horizontal distance between Rt. & Lt. Coracoid processes passing through the acupuncture point CV-22(天突穴) or the horizontal distance between Rt. & Lt. beginning points of Axillary lines. Bosom-line(第二線) is the horizontal distance passing through Rt.& Lt. Nipples. Stomach-line(第三線) is the horizontal distance passing through Rt.& Lt. acupuncture point ST-19(不容穴). Navel-line(第四線) is the horizontal distance passing through the navel(CV-8; 神闕穴) and the acupuncture point ST-25(天樞穴). Bottom-line(第五線) is the horizontal distance between Rt. & Lt. Anterior Superior Iliac Spine(ASIS). The measured numerical values of Five Lines are the most important factors to classify the Four Constitutions(Taeyangin, Taeumin, Soyangin, Soeumin). Among the five lines, Stomach-line(Middle-line) is the base line to decide Yin and Yang. As a result, I could differentiate the four Constitutions as follows. 1. Taeyangin's Top-line is more than 36cm long. Top-line is the longest. Bottom-line is the shortest. The length-difference between Top-line and Bottom-line is more or less 10cm long. 2. In case of Taeumin, Navel-line is the longest. The numerical values of Middle and Bottom lines are almost the same or Bottom-line is shorter than Middle-line by 1 or 2 cm long. In some special case, the five lines are all the same and the body just looks like a log. 3. In case of Soyangin, just like Taeyangin, Top-line is the longest. Bottom-line is the shortest. The length of Top-line is ranged between 30cm to 35cm long. From Top-line to Bottom-line, the length gradually diminishes each by 2cm: for example, 34-32-30-28-26. 4. In case of Soeumin, the longest one is Bottom-line. Specially, Navel-line is shorter than Middle-line. Bottom-line is longer than the Middle.

• 사상체질의학회지
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• 제12권1호
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• pp.10-23
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• 2000

이제마선생에 의해 제창된 사상체질론은 지난 백년간 후세 사상연구가들에 의하여 발전되어 왔다. 그 중 하나가 바로 권도원 선생에 의해 제창된 체질침(體質針)의 출현이었던 것이다. 체질침범에서는 종래의 방법과는 다른 새로운 맥법(脈法)과 맥도(脈圖) 그리고 체질에 따른 체질침방(體質針方)이 운용되고 있다. 이 체질침방의 경우 실제로는 장부경락(臟腑經絡)의 오행혈을 운용한 사암(舍岩)선생의 오행침을 체질침화(體質針化)한 것이다. 이제마 선생의 체질이론과 사암선생의 오행침이 결합된 것은 실로 역사적인 일이라 하지 않을 수 없다. 권도원 선생은 여덟 개의 맥도와 함께 8체질론을 내세웠으며 스물네개의 사암선생 침방 중 여덟 개를 체질침화하여 이 여덟 체질의 기본 치료처방으로 사용하였다. 본 논문의 저자인 염태환은 지남 1986년 미국 라스베가스에서 열린 동양의학 학술대회에서 이미 24체질론과 24체질 맥도를 제시한 바 있다. 본 논문은 우선 체질의학의 발달에 대한 역사를 간단히 정리하였다. 4체질론에서 시작하여 24체질론까지의 발전되어 온 단계 단계가 여기에 설명되어 있다. 이 설명 속에서 십이경락이 어떻게 사상의학과 이론적으로 결부되는가를 이해하게 되면, 24체질론의 출현이 쉽게 받아들여질 것이다. 본 논문은 이 24체질 중 특히 소음인에 속하는 네 체질에 대하여 초점이 맞추어져 있다. 이 네 개의 체질에 대한 체질맥진법, 맥도, 침법 그리고 한약처방 등이 이 논문에 다루어지고 있는 것이다. 그리고 이 논문의 뒷부분에는 이 네 체질에 대한 저자들의 임상 실례들이 실려 있다. 이 논문의 목적은 새로운 학설을 임상실례와 더불어 소개함으로써, 더욱 많은 한의사들이 관심을 가지고 체질침을 임상에 응용하게 하며 또한 앞으로 치료효과를 객관적으로 밝히기 위한 이중맹검시험(Double blind controlled study) 등이 시행될 수 있는 토대를 마련하고자 하는 것이다.

• 동국한의학연구소논문집
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• 제6권1호
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• pp.1-34
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• 1997

동양의학에서 "상한론(傷寒論)"의 발전은 대체로 삼단계(三段階)의 과정을 거쳤으나 "삼강정립(三綱鼎立)"설이 대세를 이루고 있었다. 이러한 관점에 대항하여 변증논치규율(辯證論治規律)을 연구한 학파(學派)가 나타나게 되었는데 우이(尤怡)가 그 중 한사람이다. 우이(尤怡)의 생애(生涯), 저서(著書), 학술사상(學術思想) 및 후세에 미친 영향 등을 조사하고 특히 "상한론(傷寒論)"을 안법류증(按法類?)하여 육경(六經)에 따른 정치법(正治法) 권변법(權變法) 알선법(斡旋法) 구역법(救逆法) 유병법(類病法) 명변법(明辨法) 잡치법(雜治法) 등의 치법(治法)에 대하여 연구하여 보고하는 바이다.

• 한국의사학회지
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• 제18권2호
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.

• 대한한의학원전학회지
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• 제4권
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• pp.75-100
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• 1990

As a result, the investigation into Gyung-Ak (景岳)'s theory of Myungmun (命門) was led to the next conclusions. First, Gyung-Ak (景岳) defmed Myungmun as the gate of Suncheon (先天) and Whoocheon (後天), by which the life of Suncheon is obtained and the life of Whoocheon is maintained. He maintained that Myungmun is located between two kindneys, not sided to the right as in the Nankyeong (難經), and considered the substance of Myungmun as Jagung (子宮 ${\fallingdotseq}$ uterus) or the other names as such Jaho (子戶), Jajang (子腸) Danjeon (丹田), Hyeolsil (血室), etc. On the essence or function of Myungmun it was considered as Taegeuk (太極) of the body which shapes the North Pole in the center of the body, and as the hinge of rise and fall, as controller of Soowha-action (水火作用) and Eumyang-changing (陰陽變化), and as storage of Suncheon Jinil-ki (先天 眞一之氣), the source of life and vitality and as the spring of Twelve-Jang (十二藏). Thus, the function of Five-Jang (五臟 ${\fallingdotseq}$ Five-Viscera) and Six-Boo (六腑 ${\fallingdotseq}$ Six-Bowels) and actions of life is obtainded by Myungmun, and the life and death of man and the change of life is related to that. Bi-Wi (脾胃 ${\fallingdotseq}$ Spleen & Stomach) as well as Myungmun is the root of Five-Jang and Six-Boo, but since Bi-Wi is the base of postnatal nutrition to belong to the son of Wonyang (元陽), Myungmun is treated more important as the mother of Bi-Wi. Sin (賢 ${fallingdotseq}$ Kidney) was perceived as inseparably related with Myungmun, but in the course of theoretical development the function of Sin was considered to be ultimately operated by the action of Myungmun. In the Theory of Jineum (眞陰論), Gyung-Ak full accounted the diverse nature of disease and patholog from Soowha-shortage of Myungmun, and presented the laws and methods of medical treatment to those. Finally, in his theory related to Myungmun, some logical contradiction and confusion in conceptions was discovered and the anatomy of Present age proved that the location of Jagung and DanJeon, which he recognized as the substance of Myungmun is not coincided. Summerizingly, the Gyung-Ak's theory of Myungmun closely related the theory of Myungmun to the theory of Eumyang-Jungki (陰陽精氣論), by whole discourse of the characteristics of physiology possessing Soowha of Myungmun on the foundation of Eumyang-hogeun (陰陽互根) and Jungki-hosaeng (精氣互生). Gyung-Ak regarded the function of Myungmun as more important than any other Jang, discoursed more systematically and more specifically about the Myungmun than any others, and presented the theory of Sin-Myung (賢命理論) and prescription which is important to Care of Health and Medical Treatment (養生治病), thus influenced very greatly on the development of Oriental Medicine.

• 한국통신학회논문지
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• 제33권2C호
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• pp.184-191
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• 2008

한의학 기반 진단 방법은 서양의학과 달리 병원에 내원하지 않고 네트웍이나 각종 통신 장비 등을 통한 질병진단이 가능하다. 특히 한의학의 뛰어난 진단 방법 중 하나인 망진 기법을 적용한 진단 기술 개발은 초고령화사회 진입에 따른 국가적 부담인 의료비 절감에 크게 기여할 수 있는 방법으로 여겨지고 있다. 이때 망진법에서 가장 중요한 것이 병색을 살피는 일 즉, 찰색인데 이를 기기로 구현할 수 있는 방법론의 개발과 적용 가능한 시스템의 구축이 가장 중요한 일이 된다. 이를 위해 본 논문에서는 망진 중 찰색 구현을 위한 연구를 행하였다. 특히 통상 인체의 주요 장기인 오장은 오색으로 병색이 안면에 나타나므로 이 오색을 구현할 수 있는 색 좌표계의 정립이 가장 중요한 일이 되며 이를 위해 색 분석을 실행하여 진단기술 개발에 있어서의 디지털 색 체계 분석을 위한 실험을 진행하였다. 끝으로 실험을 통해 찰색에 필요한 오색 추출에 맞는 디지털 색 체계를 선정하고 이를 통한 실제 피부색 분석 및 비교에 대한 실험을 수행하여 찰색 구현을 위한 디지털 색체계의 가장 적합한 색 좌표계가 어떤 것인지를 제시하고자 한다.